הַשֵּׂכֶל וְהַהִתְפַּעֲלוּת שְׁנֵי עוֹלָמוֹת הֵם: עוֹלָם קַר וּמְיוּשָּׁב, וְעוֹלָם רוֹתֵחַ וּמְבוֹהָל. וְזֹאת הִיא עֲבוֹדַת הָאָדָם לְחַבְּרָם לִהְיוֹת לַאֲחָדִים. וְאָז הַבֶּהָלָה נֶהְפֶּכֶת לִשְׁאִיפָה, וְהַשֵּׂכֶל — לְמוֹרֶה דֶרֶךְ בְּחַיִּים שֶׁל עֲבוֹדָה וּפוֹעַל.

Intellect and emotional enthusiasm are two distinct realms: one is cool and settled, the other is seething and frenetic. Man’s task is to fuse these two realms into one. At that point, the frenetic energy is transformed into aspiration,1 and the intellect becomes a guide for a life of Divine service2 and action.3

Living as a Chassid

The Lubavitch school of chassidic thought and practice is also known as Chabad — an acronym for Chochmah, Binah, and Daas, our primary intellective attributes — because this school of thought stresses the role of the intellect in one’s Divine service. By contrast, many other chassidic groups are typified as Chagas — an acronym for Chessed, Gevurah, and Tiferes, our primary emotive attributes — for in the worship of these chassidim, emotion plays a more prominent role. According to the latter approach, davenen should be fiery, joy should be constant, and the full range of one’s feelings should be expressed in his Divine service.

Chabad of course also recognizes the importance of the spiritual emotions, but does not consider their expression an end in itself. Rather, both intellect and emotion are means to a higher goal.4

The nucleus of our being is the very essence of the soul, the innermost G‑dly spark that transcends both intellect and emotion — and life’s ultimate purpose is to observe the Torah and its mitzvos when inspired by the vitality of that G‑dly spark. Intellect and emotion are thus tools that enable us to connect our inner spark with our everyday experience.